Hebrews, Chapter 12
Originally posted Monday October 27, 2008
Hebrews, Chapter 12:1-13 - Exposition
The last part of
chapter 11 reminded the readers of the many great personages of the
Old Testament. They were well known to them. Included were references to
the many Jewish martyrs in the Maccabean uprising and possibly the recent war
with Rome. The author intends that the readers take some encouragement and
consolation that their ancestors underwent great trials just as they have
and they endured by the power of their faith in God. He refers
to the historic figures of the past as "so great a cloud of witnesses"
(well know for its use on All Saints Day). By their example the readers are
encouraged to look to their future with faithful confidence and
perseverance.
From the heroes of
the past he now points to Jesus "the pioneer and perfecter" of their
faith. He endured the shame of the cross considering it as nothing compared to
the joy" set before him in the presence of God. Though the readers are at
the point of succumbing to their struggles they can look to Jesus as one who
endured the same - and more, hostility from non-Christians. The author frames
their struggle as one of resisting sin. This is not sin in the sense of
particular offenses. It is the falling away from faith that he has in mind. As
they look to Christ who died they can be thankful for they have not yet
been called upon to endure the shedding of their blood. Citing Job 5:17 and Ps. 94:12 he points to the text they might have
forgotten (or considered it not meant for Christians). Job was probably written
during or shortly after the Babylonian exile (587-539 BCE) during the
Persian period. It was part of the debate about God's involvement in
punishing and chastising the innocent and righteous - an age old debate
still with us. One school of thought proposed in Job is that God's
discipline is, as we might say, "tough love," meant to instruct God's
children. It is a concept rooted in ancient ideas of how deities interacted
with human subjects. Pagan deities acted out of favoritism and, mostly, as
indifferent antagonists, while the God of Judaism was understood to act out of
loving kindness, even when correction was necessary. The "Hebrews"
community is exhorted to "endure trials for the sake of discipline" for
they are God's children and God acts as any good parent would. The discipline
the author mentions is spiritual fortitude, to accept, endure and even
rejoice over the trials they are facing for that will prepare them for
righteousness and the time when they will "share [God's] holiness."
Hebrews, Chapter 12:14-29 Warnings Against Rejecting God's
Grace - Exhortation
In a series of
warnings to those on the edge of falling away, the example of Esau is used as a
fate to be avoided. Do not become defiled and bitter like Esau, "an
immoral and godless person," who sold his birthright to his brother,
Jacob. When he tried to reclaim it he was rejected by Isaac. Even with many
tears he was "not able to change his father's mind," to
repent and reclaim his father's blessing and, so, a part in God's covenant
promise. For the Christians, this would be equivalent to rejecting God's grace
which is the blessing of heritage, being in the eternal presence of
God. They are warned once again that repentance will
not heal the breach between them and God if they lose confidence and fall
away in disobedience.
In vss. 18-24 a comparison is made
between the Israelites' approach to the God of Mount Sinai and the
righteous Christian's approach to Mount Zion and the God
of heaven. The former is a fearful venture, shrouded in "blazing
fire, gloom and tempest." None dared approach the voice of God and God's
word. Even Moses "trembled with fear." They cowered at the sound
of God's word from Sinai.
The image changes to
that of a Christian processional approaching (for worship) God's
presence in a festive gathering on Mount Zion, the heavenly city of
Jerusalem. They will be with myriads of angels, among the
"assembly (congregation of Christians enrolled in heaven) of the first
born" (Christ). They will share the presence of God with the "spirits
of the righteous," those who have preceded them in death, and with
Jesus, "the mediator of a new covenant."
Returning to the
language of warning, the author cautions the readers not to emulate those who
refused to hear (obey) God's word on Sinai and perished. The readers have
heard that word from heaven and their refusal will lead
to no less a fate than those on Sinai. The time of Sinai when God
"shook the earth" and Moses trembled has given way to a new time when
God will shake both the earth and heaven, wiping away all that was created. In
its place will remain that which cannot be shaken, God's kingdom which the
faithful righteous will receive. For such a gift the readers are called to "give
thanks" and to "offer to God an acceptable worship with reverence and
awe."
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Note:
The dual images of
Mount Sinai and Mount Zion are part of the early Christian apocalyptic drama.
Two worlds are in conflict. The old world is one depending on the Law
which avails humanity of nothing other than a full knowledge of sinfulness. The
new is governed by grace. Entry to the new world is by faith which
brings grace and not by obedience to the letter of the Law of
Moses. How can we fit this imagery into a 21st century Christian life? We
believe, for the most part, that the idea of law is good and necessary for an
ordered society. The law upholds values not unlike the Law of Sinai: against
murder, theft and bearing false witness in a mater of justice. Although
they are not in our modern code, the moral dimensions of Sinai are also
reasonable and work for good human relationships: against adultery, disrespect
of parents (withholding material support) and deceitful coveting of another's
property. Even promoting the gift of Sabbath for rest and re-creation commends
itself as a remedy to and over stressed, multitasking culture more focused on
tomorrow than the present moment.
As Christians we do
not believe the way to God is by a constant concern about the minutiae of
ordinances whether framed by Leviticus or in the doctrine of any
Church. The way to God for
Christians is through Jesus, the one who offered a simple one-
phrase proposal to all who would listen and find the God he loved and served:
"Follow me.!" And what does it mean to follow him? Sorting through
the many possibilities of interpretation there is at least one that provides
a reasonable description of the ministry of the Nazorean carpenter - "To
do justice, love kindness and to walk humbly with our God."
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